I want to ask…
Is Present life’s each and every movement actually vipaka of past kamma?.
Acording to pattichasamutpada Theroy present condition are the couse of future condition we agree…
But my question is those vary present condition are also a vipaka of past kammas?
Tikapathana stats many conditions work alternatively…
In simple words…
How much freedom do I have to experience extraordinary wish or let’s say extraordinary events to happen in the language of probability in case of whenever I want whatever I wish to be real to experience…
I think zero .
Becouse even I have free will to think and desire and to do kamma in that manner.
Conditions are already established during my birth time …which will never allow me to fulfill whatever I think…
I think people can achieve what are achievable.
U can’t change ur apperance, u can’t become rich , u can’t become famous. U just satisfy with whatever u have …
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“Master Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does Master Gotama say about this?”
“Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.
Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … overexertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.”
SN 36.21: Sīvakasutta
It is wrong to say everything is due to past kamma. But it does play a very significant role. Its ridiculous to think that some starving child in N Korea can just work hard and become rich. You’re not just an aggregate of your past actions solely, but your past actions make up most of your present life’s circumstances. You’re tied to the circumstances of your birth (when and where your born, what genes you have, what family raises you, etc) which control much of your life, and even major events (car accidents to winning the lottery) in your life are the result of kamma, but its not every single moment. It is the past actions that weigh on your current circumstances and your current actions that weigh on your future ones. But they just weigh on and influence it, they dont control it entirely.
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Thanks for replying …
Becouse I see pattern in my life …
Things in perticular field goes wrong and wrong…
There is definitely a pattern …
And because I don’t have superpowers or neither i know someone who will help me …
I keep donating, and I keep view that kammas are real…this help me …
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In the Abhidhamma
there are 4 types of cittas when classified as jati: Vipaka(result),
kiriya , akusala and kusala.
In a process of cittas that experiences
an object such as sound only one moment is vipaka, result. The rest
are of the other jatis(not the result of kamma). The vipaka is like a
flash and then many, many more moments that are not vipaka.
Now that very insignificant vipaka citta is certainly conditioned by
kamma, that is by kamma done at an earlier time in the same life or in
previous lives. However, even that vipaka is not conditioned solely by
kamma.
The Sammohavinodani, chapter on Paticcasamuppada (PTS)p181 notes
that there is no single fruit from a single cause*
“> for here there is no single nor multiple fruit of any kind from a single cause, nor is there a
single fruit from multiple causes, but only multiple fruit from multiple
causes. BUT with one representative fruit and cause given thus ‘avijja
paccaya vinnana’ etc. For the blessed one uses one representative cause
and fruit when it is suitable for elegance in teaching and to suit the
inclinations of those being taught. And he does so in some instances
because it is a basic factor and in some instances because it is obvious
and in some instances because of being not shared”…“he mentioned a
single cause in the passage ‘diseases due to phlegm’(in the sutta above)
because of obviousness,for here it is phlegm that is obvious, not kamma
and so on.”"
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Thanks for replying…i will start reading abhidhama and commentaries…
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Past kamma does play a big role in how we experience the world, but it is not definite.
As said above… The biggest factor is the paṭisandhi which determines your birth. However, not all humans are the same. You will most likely have some sort of human nature to you, but you can drift by choice to the animal-like behaviors, the deva-like behaviors and even the brahma-like behaviors if you are so lucky. The best is driving into the ariya-like behaviors and then drifting no more.
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Well said bhante…thanks …
And sadhu sadhu sadhu …
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